scholarly journals Geliat dan Keterpengaruhan Tafsir Alquran dalam Dakwah di Malaysia

2019 ◽  
Vol 2 (1) ◽  
pp. 49-58
Author(s):  
Zakirman Zakirman ◽  
Shafwatul Bary
Keyword(s):  
20Th Century ◽  
17Th Century ◽  
Islamic Studies ◽  
The World ◽  
Islamic Values ◽  
The Way ◽  
Qur'anic Interpretation

The process of interpreting the Quran continues to evolve from Arabic to all corners of the world. Among other things, Malaysia. The Qur'anic interpretation in Malaysia dates back to the 17th century through oral para da'i. While the tradition of writing the Qur'anic interpretations only appeared in the 20th century. And as one way of transmitting Islamic values, the interpretation of the Quran in Malaysia took place in the da'i's preaching and under the influence of the previous interpreters. Recorded Abdurrauf as-Sinkily, Muhammad Abduh and Rasyid Ridha, and al-Maraghi were the most influential figures in interpreting the Quran and Islamic studies in Malaysia. This article will look at how the Qur'anic interpretations travel according to the way of transmission by the da'i, and how the influence of each character changes the order of interpretation in Malaysia. As a result, the process of interpreting the Quran in Malaysia was identified as growing through the hands of the da'is who were exposed to the ideology of their teachers, as well as the previous interpreters

Systems Thinking and the Internet

2005 ◽  
pp. 2719-2723
Author(s):  
Kambiz E. Maani
Keyword(s):  
20Th Century ◽  
Systems Thinking ◽  
Science And Technology ◽  
17Th Century ◽  
Human Relation ◽  
The Internet ◽  
Newtonian Physics ◽  
The World ◽  
Mechanistic View ◽  
The Way

Despite our most impressive advances in science and technology, our prevailing worldview and the way we work and relate are deeply rooted in the thinking that emerged during the Renaissance of the 17th century. This thinking was influenced by the sciences of that era and, in particular, by Newtonian physics. Newton viewed the world as a machine that was created to serve its master—God (Ackoff, 1993). The machine metaphor and the associated mechanistic (positivist) worldview, which was later extended to the economy, the society, and the organization, has persisted until today and is evident in our thinking and vocabulary. The mechanistic view of the enterprise became less tenable in the 20th century, partly due to the emergence of the corporation and the increasing prominence of human relation issues in the workplace. As the futurist Alvin Toffler (1991) declared, “the Age of the Machine is screeching to a halt” (Toffler, 1991).

scholarly journals Deus ex machina, czyli o doświadczeniu fonografii w poezji Stanisława Barańczaka / DEUS EX MACHINA, OR THE EXPERIENCE OF PHONOGRAPHY IN THE POETRY OF STANISŁAW BARAŃCZAK

2013 ◽  
Vol 54 (4-5) ◽  
pp. 477-494
Author(s):  
Iwona Puchalska
Keyword(s):  
20Th Century ◽  
Musical Work ◽  
Work Of Art ◽  
New Techniques ◽  
New Approaches ◽  
The World ◽  
The Way

Summary This article deals with a new range of musical topoi that entered the literature of the 20th century following the invention of new techniques of recording and copying of sound. The phonographic revolution led to a wide-ranging revision of traditional musical terms and opened the way for new approaches to the problem of ontology of the musical work of art. Its ripples also reached the realm of poetry, giving rise to new motifs and themes of ‘poetic musicology’. Stanisław Barańczak is without doubt a typical phonographic poet, and his work both reflects the general developments in the world of music and shows a uniquely personal literary-musical profile.

Universals and diversity in gesture

Gesture ◽  
2020 ◽  
Vol 18 (2-3) ◽  
Author(s):  
Kensy Cooperrider
Keyword(s):  
20Th Century ◽  
The State ◽  
Conceptual Frameworks ◽  
Universal Language ◽  
The World ◽  
The Way

Abstract At the dawn of anthropology, gesture was widely considered a “universal language”. In the 20th century, however, this framing fell out of favor as anthropologists rejected universalism in favor of relativism. These polemical positions were largely fueled by high-flying rhetoric and second-hand report; researchers had neither the data nor the conceptual frameworks to stake out substantive positions. Today we have much more data, but our frameworks remain underdeveloped and often implicit. Here, I outline several emerging conceptual tools that help us make sense of universals and diversity in gesture. I then sketch the state of our knowledge about a handful of gestural phenomena, further developing these conceptual tools on the way. This brief survey underscores a clear conclusion: gesture is unmistakably similar around the world while also being broadly diverse. Our task ahead is to put polemics aside and explore this duality systematically – and soon, before gestural diversity dwindles further.

The nature of meaning

2005 ◽  
Vol 13 (1) ◽  
pp. 39-57 ◽  
Author(s):  
Jaroslav Peregrin
Keyword(s):  
20Th Century ◽  
Philosophy Of Language ◽  
Semantic Theory ◽  
Prima Facie ◽  
The World ◽  
Interactive View ◽  
The Way

Part of the philosophy of language of the 20th century is marked by a shift from the view of language as a tool of representing the world to its view as a means of interacting with the world. This shift is common to the later Wittgenstein, to pragmatists and neopragmatists including Brandom, and also to Chomsky and his school. The claim of the paper is that though the Chomskyans have offered an admirably elaborated theory of syntax adequate to the interactive view of language, they failed to develop a comparably adequate notion of semantics; and that it is Brandom‘s approach which, though prima facie much more speculative and much less scientific, paves the way to a semantic theory which an ‘interactivist’ should endorse.

scholarly journals Eesti- ja Liivimaa libahundipärimus rahvapärase ontoloogia muutumise peegeldajana

Mäetagused ◽  
2021 ◽  
Vol 80 ◽  
pp. 71-88
Author(s):  
Merili Metsvahi ◽  
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Modern Society ◽  
17Th Century ◽  
Human Mind ◽  
The Other ◽  
Human Being ◽  
The World ◽  
The One ◽  
The 19Th Century

The article gives a short overview of the Estonian werewolf tradition in the 16th and 17th centuries and a glimpse into the 19th–20th-century werewolf beliefs. The image of werewolf of the earlier and later periods is compared. The differences between the images of these two periods are explained with the help of the approaches of Tim Ingold and Philipp Descola, which ground the changes in the worldview taking place together with the shift from the pre-modern society into modernity. The mental world of the 16th–17th-century Estonian and Livonian peasant did not encompass the category of nature, and the borders between the human being and the animal on the one side and organism and environment on the other side were not so rigid as they are in today’s people’s comprehension of the world. The ability to change into a wolf was seen as an added possibility of acquiring new experiences and benefits. As the popular ontology had changed by the second half of the 19th century – the human mind was raised into the ultimate position and the animal was comprehended as being inferior – the transformation of a man into an animal, if it was seriously taken at all, seemed to be strange and unnatural.

Postcolonial Theory

2019 ◽  
Author(s):  
J Daniel Elam
Keyword(s):  
Critical Race Theory ◽  
20Th Century ◽  
Social Impact ◽  
Postcolonial Theory ◽  
The Political ◽  
Colonial Rule ◽  
The Us ◽  
The World ◽  
Global Modernity ◽  
The Way

Postcolonial theory is a body of thought primarily concerned with accounting for the political, aesthetic, economic, historical, and social impact of European colonial rule around the world in the 18th through the 20th century. Postcolonial theory takes many different shapes and interventions, but all share a fundamental claim: that the world we inhabit is impossible to understand except in relationship to the history of imperialism and colonial rule. This means that it is impossible to conceive of “European philosophy,” “European literature,” or “European history” as existing in the absence of Europe’s colonial encounters and oppression around the world. It also suggests that colonized world stands at the forgotten center of global modernity. The prefix “post” of “postcolonial theory” has been rigorously debated, but it has never implied that colonialism has ended; indeed, much of postcolonial theory is concerned with the lingering forms of colonial authority after the formal end of Empire. Other forms of postcolonial theory are openly endeavoring to imagine a world after colonialism, but one which has yet to come into existence. Postcolonial theory emerged in the US and UK academies in the 1980s as part of a larger wave of new and politicized fields of humanistic inquiry, most notably feminism and critical race theory. As it is generally constituted, postcolonial theory emerges from and is deeply indebted to anticolonial thought from South Asia and Africa in the first half of the 20th century. In the US and UK academies, this has historically meant that its focus has been these regions, often at the expense of theory emerging from Latin and South America. Over the course of the past thirty years, it has remained simultaneously tethered to the fact of colonial rule in the first half of the 20th century and committed to politics and justice in the contemporary moment. This has meant that it has taken multiple forms: it has been concerned with forms of political and aesthetic representation; it has been committed to accounting for globalization and global modernity; it has been invested in reimagining politics and ethics from underneath imperial power, an effort that remains committed to those who continue to suffer its effects; and it has been interested in perpetually discovering and theorizing new forms of human injustice, from environmentalism to human rights. Postcolonial theory has influenced the way we read texts, the way we understand national and transnational histories, and the way we understand the political implications of our own knowledge as scholars. Despite frequent critiques from outside the field (as well as from within it), postcolonial theory remains one of the key forms of critical humanistic interrogation in both academia and in the world.

scholarly journals AS17-148-22727 – Face à la Terre

2015 ◽  
Vol 70 (1) ◽  
pp. 27-32 ◽  
Author(s):  
A. Gillet
Keyword(s):  
20Th Century ◽  
The Earth ◽  
The World ◽  
Huge Impact ◽  
The Difference ◽  
Iconic Status ◽  
Work Done ◽  
The Way

Abstract. Taken by the Apollo 17 crew on 7 December 1972, AS-17-148-22727 is one of the most famous photographs ever taken. Its iconic status has been commented on by many writers. In an article entitled "Contested Global Visions" (1994), Denis Cosgrove showed the huge impact it had on the way we think and depict the world and our presence in it. However, his analysis did not address the question of its prior reorientation and reframing, which are in essence cartographic operations. Our object therefore is to focus on the difference between zenithal and horizontal viewpoints, and eventually free ourselves from our mapping conventions when looking at the Earth. The work done by Genevan anarchist Charles Perron at the turn of the 20th century on the relief map of Switzerland with a scale of 100 000 is a major landmark in that direction.

scholarly journals THE WAY TO TIBET: RELIGIOUS SONGS OF THE KALMYKS AND THE REALITIES OF TRAVEL

2021 ◽  
pp. 91-104
Author(s):  
Эльза Петровна Бакаева
Keyword(s):  
Comparative Study ◽  
20Th Century ◽  
Historical Data ◽  
18Th Century ◽  
17Th Century ◽  
Folk Songs ◽  
Late 20Th Century ◽  
The Comparative Study ◽  
Literary Materials ◽  
The Way

В статье анализируются калмыцкие народные песни о паломничестве в Тибет на примере текстов «Зу гидг һазр» ‘Страна, называемая Тибет’, «Алта гидг һазрас» ‘Из местности, называемой Алтай’. На основе сравнительного исследования разновременных записей песни «Зу гидг һазр» (1897 г., 1903 г., а также записи конца XX в.) и сопоставления с историческими данными о посольствах и паломничествах в Тибет и вариантами преданий о Джиджетен-ламе сделан вывод о том, что религиозная песня посвящена паломническому посольству хана Дондук-Даши (1755‒1757 гг.) и в ней отражены сведения о пути в Тибет через Монголию и Кукунор. Анализ песни «Алта гидг һазрас» и данных наиболее полного текста песни «Зу гидг һазр» в записи Г. Й. Рамстедта позволил сделать вывод о том, что в них отражены сведения о двух основных путях в Тибет. Архивные и литературные материалы о паломничествах в Тибет свидетельствуют, что в XVII в., когда территория формирующегося Калмыцкого ханства была подвижной, к святыням Лхасы, называвшейся калмыками «Зу», отправлялись по традиционному пути через территории расселения ойратов — «из местности, называемой Алтай». С начала XVIII в. по ряду причин путь в Тибет пролегал через Монголию и Кукунор. И лишь в начале XX в. вновь был освоен путь в Тибет, бывший традиционным для их предков, который теперь назывался «новым». The article analyzes the Kalmyk folk songs about the pilgrimage to Tibet through the example of the texts titled “Zu gidg gazr” (“The Country Called Tibet”), “Alta gidg gazras” (“From the Land Called Altai”). The comparative study of records of the song “Zu gidg gazr” of different times (1897, 1903, late 20th century) and insights into historical data and versions of legends about Jijeten Lama conclude that the religious song is dedicated to the pilgrimage embassy of Khan Donduk-Dashi (1755‒1757) and contains information about the way to Tibet through Mongolia and Kokonor. The analysis of the song “Alta gidg gazras” and the data of the most complete text of the song “Zu gidg gazr” recorded by G. J. Ramstedt makes it possible to conclude that those reflect information about two main routes to Tibet. Archival and literary materials about pilgrimages to Tibet indicate that in the 17th century when boundaries of the emerging Kalmyk Khanate were still mobile, routes to the shrines of Lhasa (Zu) went through the traditional territories of Oirat settlement ― “from the area called Altai”. From the beginning of the 18th century, for a number of reasons, the way to Tibet lay through Mongolia and Kokonor. Only at the beginning of the 20th century the path to Tibet which had been traditional for ancestors (now called the “new one”) was mastered again.

scholarly journals The Pedagogic Role of Children’s Literature Walter Benjamin’s Theory in Modern Education

2017 ◽  
Vol 4 (3) ◽  
pp. 395
Author(s):  
Anastasia Chournazidi Ph.D
Keyword(s):  
Children's Literature ◽  
20Th Century ◽  
Walter Benjamin ◽  
Children’S Literature ◽  
Early 20Th Century ◽  
Modern Education ◽  
The World ◽  
German Philosopher ◽  
The Way

<p><em>This article focuses on the theory of German philosopher and literature critic Walter Benjamin (1892-1940) on the role of children</em><em>’</em><em>s literature and the degree by which his aesthetical theory, as expressed in the early 20th century, may be applied in modern education. Particularly in preschool ages, children’s literature plays a defining role in children</em><em>’</em><em>s development, stimulating learning memory and providing the foundations for the child</em><em>’</em><em>s perception of the world around him/her. Children</em><em>’</em><em>s literature and illustrations of children’s books, introduce children in learning and writing. In his theory, Benjamin describes how literature, and in particular the magic perceived by children’s mentality in fairytale, can and should be an integral part of education that does not apply standardized pedagogic norms or psychological interpretations, but promotes the way in which the child observes the world, imagination and intuitive perception.</em></p>

scholarly journals Editorial

1995 ◽  
Vol 12 (4) ◽  
Author(s):  
Basheer Nafi
Keyword(s):  
Native Americans ◽  
Creative Process ◽  
Human History ◽  
Islamic Studies ◽  
The Social ◽  
The World ◽  
History Of ◽  
The University ◽  
Islamic View ◽  
The Way

This issue of AJISS provides a multidimensional perspective of today’sIslamic intellectual experience. What seems to contribute markedly to theshaping of this experience is the ongoing creative process of integrating thecontemporary with the historical and the particular with the universal. TheMuslims’ commitment to humanity’s persistent struggle for meaning andharmony is, in essence, deeply linked to their belonging to the social anddiscursive manifestations of the Islamic historical epoch.Similarly evident is that neither studying Islam nor seeking the constructionof an Islamic view of our times can be conducted coherently withoutinvoking human history and intellectual achievements located outsideof the traditionally defined boundaries of the Islamic intellectual venture.Examples abound. Western epistemological tools and concepts are nowused widely, with little hesitation, by an increasing number of Muslimsocial scientists. On another level, the emergence of world global systemshas left its imprint on the Muslims’ perceptions of universal justice. Theinfluences of non-Muslim suffering and struggle are becoming part of theMuslim consciousness. In a startling reflection of this development, thetragic history of Native Americans has recently been sought as an allegoricalwell-spring by Arab anti-imperialist poets. For Islam and the world,despite many pitfalls and dangers, this process of integration is ultimatelybound to transfer the Muslims’ worldview to an era that is fundamentallydisctinctive from the preceding “centuries of the Islamic experience.”Charles Hirschkind’s “Heresy or Hermeneutics: The Case of NasrHamid Abu Zayd” provides a lucid example of how modem Islamic intellectualismand its image, the discipline of Islamic studies, are predicated ona wide variety of sources, whether historical or contingent, traditional orotherwise. The case of Abu Zayd and his prolonged conflict with Islamiccircles in Egypt has been of particular interest to the western and Arab secularmedia alike. Emerging from the halls of the University of Cairo, thecontentious debate surrounding his ideas has marched all the way to theEgyptian judiciary. But Hirschkind is not a judge, and AJISS is not a courtroom.The focus here is on “the contrastive notions of reason and history,” ...

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